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Monday, March 14, 2011

The Soul of Yoga and Hindu Roots, An Ongoing Debate in United States (US)

By PHP Staff
Monday, March 14, 2011

TEXAS, U.S : Though most yoga practitioners don't consider their work on the mat to be worship, there's a spiritual aspect about yoga that's more than physical but not quite religious, they say.

Just take this weekend's Texas Yoga Conference, the largest gathering for mainstream yoga instructors and students the city's ever hosted: The program doesn't mention the word "religion," though instructors will incorporate Hindu, Buddhist, Sufi Muslim, Judeo-Christian and other religious perspectives into their classes, held for hundreds of barefooted teachers and students from across the state.

Meanwhile, the Hindu American Foundation continues a nationwide campaign to get the yoga community to recognize the Hindu roots to Sanskrit-named postures, om chanting and traditional greeting of "namaste."

And evangelicals such as Seattle megachurch pastor Mark Driscoll and Southern Baptist leader Al Mohler have discouraged Christians from practicing yoga, saying that using the body rather than the Bible to connect with God opposes Christian teachings.

Though these campaigns have stirred controversy in recent months, there has always been some confusion over the soul of yoga and how the popular practice can affect people of faith, especially in Texas.

"We're a little bit behind the trend," said Roger Rippy, the owner of YogaOne studio in Midtown and an organizer of the Texas Yoga Conference. "They thought it was going to be like Hare Krishnas and chanting. Your more mainstream class will have a spiritual aspect, but they aren't drenched in spirituality."

Under the FAQs on Rippy's site, he answers the question, "Is yoga contrary to my religion? Is yoga a religion?" explaining that yoga is a disciplined physical practice that can deepen whatever faith or philosophy a student already believes, if any. Fewer than a quarter of Americans approach yoga as a spiritual practice, according to a 2009 Pew Research Center survey.

Rippy, a church-going, nondenominational Christian, believes that "God presents himself in so many ways," though he knows not all Christians would agree with his theology.

For those who believe that Jesus Christ is the only path to salvation, the spiritual elements of yoga — where breath and prana (life force) are used to connect with the pulse of the universe - may contradict.

"If you get deep enough in the yoga practice, you'll have to consider, 'How does this practice that's opened me up fit with my belief in one path to God?' " said Sheetal Shah, a senior director for the Hindu American Foundation.

HAF's campaign to take back yoga doesn't claim that only Hindus should do yoga; they just want to hear more explicit references to yoga's Hindu history. The crowds doing their sun salutations at American yoga studios often discuss its origins more generally, calling yoga "ancient," "Indian" or "vedic."

"There was a trend to quote Hindu scripture and talk about Hindu philosophy without attributing it to Hinduism," said Shah, referencing the Bhagavad Gita, a sacred text and favorite of yoga instructors. "People have trouble reconciling the colorful world of rituals and multiple gods with yoga, which is supposed to be simple, pure and pristine. The beauty of Hinduism is that it's so vast. It's both."

Dr. Sudha Rajan considers herself blessed to be born into a culture that values yoga, a practice that has enriched her personally as a Hindu and professionally as doctor. She advocates for yoga therapies through the Houston chapter of sVASYA, a yoga-research institute based in India, and encourages her own patients of all faiths to use yoga to relieve chronic pain and stress.

"Yoga does not find fault with others and insist, 'This is Hindu,' " she said. "It is very effective, very curative, and everyone can find a prescription in it."

She begins each day with at least an hour of early-morning yoga practice in her home in Clear Lake, focusing on restrained breathing techniques called pranayama, which she says allow her to have a deeper, more meditative experience and connection with consciousness than postures alone.

Rajan emphasized the mind-body-soul connection that has become such common yoga mantra that it's printed on yoga mats and tank tops.

The related ideas of psychosomatic and quantum healing inspire Jenny Buergermeister's yoga philosophy at Cura Yoga, a studio she co-founded with Rhia Robinson with locations in River Oaks and the Heights.

When Buergermeister began practicing yoga years ago, the former Baptist immediately connected the practice with "God as a creator, as a source," not a single religious tradition.

"It was bringing me closer to my divinity," she said. "It felt like I was directly connected to this awesomeness. It won my heart and soul."

Buergermeister and Rippy see the yoga community growing, adding Texans across religious traditions and those without religion. This year's Texas Yoga Conference is just one part of that: Houston also hosts the largest-ever study of yoga as a treatment for breast cancer, a $4.5 million clinical research program at the University of Texas MD Anderson Cancer Center, and several huge, swami-led workshops for Hindu practitioners.

Last month in Sugar Land, Hindus participated in a 16-day "yogathon," part of a nationwide effort to perform 1 million sun salutations, or surya namaskar. Harris County Judge Ed Emmett declared Jan. 29 Health for Humanity Day in their honor.

As an organizer of the Texas Yoga Conference and president of the Texas Yoga Association, Buergermeister works to bring together the state's yoga community and opposes factions formed over faith - or anything else, for that matter.

"No one can own yoga. If there's an overlap (with Hinduism), it's giving reverence to their traditions," she said. "The context of this conference is celebratory. We're just trying to raise vibrations. It's really a celebration of unity and conscience-shifting."

1 comment:

Yoga is undeniably a spiritual/physical form of worship to the divine. It emanates from the Vedas. Western practitioners who try to separate this from its roots are fooling themselves.

Most Westerners people who devoutly practice yoga end up leaving behind their lesser enlighten religions - usually of the myopic Abrahamic faiths.

What we see now in the US, is in fact a great need among Yoga communities to start establishing true Yogi community centers that bring people of Yoga faith together for the practice of yoga and extra-curricular activities of all variety (sports, dating, eating, etc).

It is interesting to see that clearly the communities wants this, but the Western leaders/teachers do not quite get it yet...eventually Western Yoga communities will setup true community centers as any other religious group would....with the current leaders or new ones downstream.

NOTE-The Post believes in The phrase like God is one : but its called by different names or Sanskrit saying , Vasudhaiv Kutumbikam, “the world is one family” On behafh of (PHP) Mr Gopinath Kumar appeal to whole Hindu Society to unite,defend Sanatan Dharama and equality for everyone regardless of Caste ,Creed,Nation and Ethnicity.

APPEAL FOR HELP :

*PHP is also link with social org. in Pakistan and India,who are working for betterment of Hindu Community.So please HELP us in any way.

Following the creation of Pakistan, and the subsequent mass migrations, Hindus today have a much smaller numerical presence. Nonetheless Hindus have played a major role in the history, culture and politics of the country.

The term Hindu is etymologically derived from the Sindhu (Indus River) of Pakistan. The Sindhu is one of the holy rivers of Hinduism. Thus, in many ways, the land which is today's predominantly Muslim Pakistan has played an important part in the origin of Hinduism. In terms of population, Pakistan has the fifth largest population of Hindus.

WHO IS PAKISTANI HINDU ?

A Pakistani Hindu is a person who professes faith in the principles of the holy Vedas.Pakistani Hindu culture is the world's oldest culture and it is the indigenous culture of Pakistan.

Hinduism, once the main religion in present day Pakistan, has endured many invasions, migrations, conquests and settlement of many tribes and ethnic groups.

Ancient Ages

The Sindh kingdom and its rulers play an important role in the Indian epic story of the Mahabharata. In addition, there is the legend that the Pakistani city of Lahore was first founded by Lava, while Kasur was founded by his twin Kusha, both of whome were the sons of Rama of the Ramayana. The Gandhara kingdom of the northwest, and the legendary Gandhara peoples are also a major part of Hindu literature such as the Ramayana and the Mahabharata. Most Pakistani city names (such as Peshawar, Multan) can be traced back to Sanskrit roots.

Under Islamic and British Rule

People in this region were exposed to Islamic teachings through the sufis and later when the regions came under the control of various Muslim rulers. Alberuni states in his book, that some Hindus who were forced to become Muslims, were not accepted back into their community, when they escaped to places like Varanasi. He in fact laments, that due to Islamic conquests, many great Hindu scholars left this region. In over one thousand years of Muslim rule in the Punjab and Sindh, the population of Muslims outpaced the growth of Hinduism (Buddhism had virtually disappeared) due to conversion and slavery.

Demography

In August 1947, at the end of British Raj, the population percentage of Hindus in what is today in Pakistan was perhaps as high as 15-20%, but would drop to its current total of 2% in the years since independence. According to the 1998 Pakistan Census, caste Hindus constitute about 1.6 percent of the total population of Pakistan and about 6.6% in province of Sindh. The Pakistan Census separates Schedule Castes from the main body of Hindus who make up a further 0.25% of national population.

Hinduism and Partition

When Pakistan was formed in August 1947, over 7 million Hindus and Sikhs from what was East Pakistan (now Bangladesh) and Pakistan's Punjab, Sindh and North-West Frontier Province provinces were forced to leave this new state for India, and a similar number of Muslims chose the other way. The reasons for this incredible exodus was the heavily charged communal atmosphere in British India, deep distrust of each other, the brutality of violent mobs and the antagonism between the religious communities. The fact that over 1 million people lost their lives in the bloody violence of 1947, should attest to the fear and hate that filled the hearts of millions of Muslims, Hindus and Sikhs who had to leave ancestral homes during hastily arranged partition.

Post-1970s

Since Pakistan declared itself an Islamic nation and pursued a decidedly Islamic course in its political and social life since the 1980s, Hindus as a minority in Pakistan have had considerably fewer privileges, rights and protections in comparison to minorities in India, which constitutionally avows itself secular and giving of equal rights to its religious minorities including the Muslim, Christian and Sikh communities.

Religious, social and political institutions

The communal violence of the 1940s and the subsequent persecutions have resulted in the destruction of thousands of Hindu temples in Pakistan, although the Hindu community and the Pakistani government have preserved and protected many prominent ones. The Hindu Gymkhana in Karachi has tried to promote social development for Hindus in the city. One of the few temples remaining in Karachi today is the Shri Swaminarayan Mandir, Karachi.

Hindus are allotted separate electorates to vote by, but their political importance is virtually nil. The Pakistan Hindu Panchayat and the Pakistani Hindu Welfare Association are the primary civic organizations that represent and organize Hindu communities on social, economic, religious and political issues. There are minority commissions and for a while, a Ministry of Minority Affairs in the Government of Pakistan looked after specific issues concerning Pakistani religious minorities.

The future for Pakistani Hindus

The increasing Islamisation of Pakistan and antagonism against a majority Hindu. Pakistan has forced many Hindus to leave Hinduism and convert to Islam. Such Islamisation include the blasphemy laws, which make it dangerous for religious minorities to express themselves freely and engage freely in religious and cultural activities. The promulgation of Sharia, Quranic law has also increased the marginalization of Hindus and other minorities. Following the destruction in 1992 of the Babri Mosque in India, riots and persecution of Hindus in retaliation has only increased; Hindus in Pakistan are routinely affected by communal incidents in India and violent developments on the Kashmir conflict between the two nations. It remains the hope of many that a permanent peace between the two nations will go a long way in making life better for the roughly 8 million Hindus living in Pakistan. The 1998 census recorded 2,443,614 Hindus in Pakistan. Reports from Pakistan indicate that Hindu minorities under Taliban rule in Swat are being forced to wear Red headgear such as turbans to make it easier for the Islamic militants to target them for discrimination. In light of these deprivations, Pakistani Hindu minorities have started fleeing to India.

(The Decline of Hinduism , Buddhism and Sikhism in the areas that now constitute the new country of Pakistan which was formed in 1947 happened for a variety of reasons, and even as these religions have continued to flourish beyond the eastern frontiers of Pakistan, these Dharmic religions have continued to dwindle in Pakistan)

**************************** "Pakistan will provide its minorities an ample field for the outlet of their genius and they should come forward and play their role as true citizens in making Pakistan one of the greatest nations"Quaid-e-AzamMuhammad Ali Jinnah (11th August 1947)محمد علی جناح "You are free; Hindus are free to go to your temples, Muslims are free to go to your mosques, or to any other places of worship in the State of Pakistan".We are starting with this fundamental principle that we are all citizens and equal citizens of one State"*****************************NO HINDU HUMAN RIGHTS IN PAKISTANHindu Minority in Pakistan lack options and hope

There is a lack of awareness across the world about the very existence of a significant yet dwindling Hindu community in Pakistan. Presently it is estimated that Hindus make up 2% of Pakistan’s population. This is at least five times the number of Hindus in Britain.

Before the end of colonial rule in 1947, the land that was to become Pakistan had a large proportion of Hindus, accounting for over 26% of the population. The Partition of India was the biggest forced migration of people in human history, and was accompanied by large scale massacres. During this period, the population of Hindus dropped to 15% in this region.

Even though there was heavy risk, many Hindus chose to remain in their ancestral homeland and were promised protection by the Government of Pakistan. However in practice, Hindus found it very difficult to live in Pakistan, where they were very vulnerable and often subject to persecution.

There was a constant level of crime and harassment against Hindus in Pakistan. The constitution and legal system that was framed for the new country openly discriminated against Hindus. During periods of tension between India and Pakistan, Hindus were killed and expelled in large numbers. In 1965 a law was passed that openly incited and legitimised confiscation of Hindu property. This was called “The Enemy Property Act”. Therefore the Hindu population steadily dropped.

During 1970 and 1971, huge massacres were perpetrated upon Hindus, by the Pakistani army. A proper study into the casualty figures has never been conducted. Estimates for the number dead are up to 3 million. Millions of Hindu women were raped and kidnapped in this period. It was one of the largest massacres in recent history, and also one of the most ignored.

In 1977, General Zia ul-Haq led a military coup in Pakistan. He introduced Islamic Law, which further excluded and marginalised Hindus.

In 1989 and 1992 over 300 Hindu temples were destroyed. Many Hindus lost their homes. The largest outward migration of Hindus from Pakistan since Partition took place during these years.

Unbelievable as it may seem, Hindus still exist in Pakistan, numbering over 2.5 million. The Hindu population is largest in the Sindh province, but there are Hindu communities dotted all over Pakistan. They suffer constant threats against their security, property and lives. Hindus in Pakistan have to live a very low profile existence, and have to put up with many insults to their honour and dignity, with no legal safeguards. They authorities in the country rarely intervene to help Hindus, and often make matters worse. There are regular reports of kidnapping of Hindu women and children, looting of Hindu property, and other forms of discrimination, persecution and dehumanisation.

Unfortunately the international media and human rights groups do not take much of an interest in all this. Together with the apathy of the general public around the world, this has meant that the Hindus of Pakistan remain a forgotten and voiceless people. The brutality that has been melted out to the Hindus in Pakistan knows few parallels in history.

(Until decent minded people across the world show concern for the fate of the helpless and speak out for those without a voice, there is little hope for the Hindu men, women and children who remain in Pakistan)

Introduction & Glory of Sanatana Dharama or (Hinduism)

Unlike other religions Sanatana Dharama (Hinduism) is not one person's invention.

There is no single medicine that can cure all deceases and ailments.Sanatana Dharama (Hinduism) is an accumulated treasury of spiritual and moral laws discovered by different saints over various periods.

In other words Sanatana Dharama (Hinduism) is like constitution of a country. Spiritual and moral laws are democratically accumulated over centuries. These laws are observed voluntarily by people without any governmental control.

In Sanatana Dharama You don't need to practice exactly what your forefathers practiced. Those practices may be good only for that period (Yuga Dharma)

One can be an atheist or an agnostic and still can be a Sanatani like me or like Sage Charvak (The atheist).

Sanatana Dharama allows criticizing or debating god's existence. Sanathana Dharma absorbs new ideas like a sponge and recharges itself with modern technology.

In Kindergarten or Nursery school you learn everything from one book from one teacher. In a Higher school you learn from several books from several teachers.

Sanatana Dharama is like a university. It doesn't have only one book like other religions have, it has collection of books covers various subjects and aspects.

There is no single medicine that can cure all deceases and ailments.

One must understand, it is impossible for one person to write religious doctrines for entire world and for future. If any one thinks that one person can do it they are fooling themselves.

Muslim emperors ruled India for seven hundred years. The British ruled India for two hundred years. Some joined Islam through force. The Muslim emperors and the British were not able to convert the whole of India. Still the glory of Hinduism persists. The culture of Hinduism prevails. Nothing can shake its greatness and root.

Hinduism is neither asceticism nor illusionism, neither polytheism nor pantheism. It is a synthesis of all types of religious experiences. It is a whole and complete view of life. It is characterized by wide toleration, deep humanity and high spiritual purpose. It is free from fanaticism. That is the reason why it has survived the attacks of the followers of other great religions of the world.

Hinduism is extremely catholic, liberal, tolerant and elastic. No religion is so very elastic and tolerant like Hinduism. Hinduism is very stern and rigid regarding the fundamentals. It is very elastic in readjusting to the externals and non-essentials. That is the reason why it has succeeded in living through millennia.

The foundation of Hinduism has been laid on the bedrock of spiritual truths. The entire structure of Hindu life is built on eternal truths, the findings of the Hindu Rishis or seers. That is the reason why this structure has lasted through scores of centuries.

Hinduism stands unrivaled in the depth and grandeur of its philosophy. Its ethical teachings are lofty, unique and sublime. It is highly flexible and adapted to every human need. It is a perfect religion by itself. It is not in need of anything from any other religion. No other religion has produced so many great saints, great patriots, great warriors, great Pativratas (chaste women devoted to their husbands). The more you know of the Hindu religion, the more you will honour and love it. The more you study it, the more it will enlighten you and satisfy your heart.

Is Blasphemy Law in Pakistan giving Religious/Social persecution to Minorities ?

What could be the future of Pakistani Minority (Hindu Community)?

Which is the biggest Temple/Mandir in Karachi City, Pakistan ?

Introduction to Sacred-Texts : Hinduism

The Vedas

There are four Vedas, the Rig Veda, Sama Veda, Yajur Veda and Atharva Veda. The Vedas are the primary texts of Hinduism. They also had a vast influence on Buddhism, Jainism, and Sikhism. Traditionally the text of the Vedas was coeval with the universe. Scholars have determined that the Rig Veda, the oldest of the four Vedas, was composed about 1500 B.C., and codified about 600 B.C. It is unknown when it was finally committed to writing, but this probably was at some point after 300 B.C.

The Vedas contain hymns, incantations, and rituals from ancient India. Along with the Book of the Dead, the Enuma Elish, the I Ching, and the Avesta, they are among the most ancient religious texts still in existence. Besides their spiritual value, they also give a unique view of everyday life in India four thousand years ago. The Vedas are also the most ancient extensive texts in an Indo-European language, and as such are invaluable in the study of comparative linguistics.

Upanishads

The Upanishads are a continuation of the Vedic philosophy, and were written between 800 and 400 B.C. They elaborate on how the soul (Atman) can be united with the ultimate truth (Brahman) through contemplation and mediation, as well as the doctrine of Karma-- the cumulative effects of a persons' actions.

Puranas

The Puranas are post-Vedic texts which typically contain a complete narrative of the history of the Universe from creation to destruction, genealogies of the kings, heroes and demigods, and descriptions of Hindu cosmology and geography. There are 17 or 18 canonical Puranas, divided into three categories, each named after a deity: Brahma, Vishnu and Shiva. There are also many other works termed Purana, known as 'Upapuranas.'

The Epics

The Mahabharata and Ramayana are the national epics of India. They are probably the longest poems in any language. The Mahabharata, attributed to the sage Vyasa, was written down from 540 to 300 B.C. The Mahabharata tells the legends of the Bharatas, a Vedic Aryan group. The Ramayana, attributed to the poet Valmiki, was written down during the first century A.D., although it is based on oral traditions that go back six or seven centuries earlier. The Ramayana is a moving love story with moral and spiritual themes that has deep appeal in India to this day.

In addition, a key Hindu sacred text, the Bhagavad Gita, is embedded in Book Six of the Mahabharata.

Bhagavad Gita

The Bhagavad Gita, usually considered part of the sixth book of the Mahabharata (dating from about 400 or 300 B.C.), is a central text of Hinduism, a philosphical dialog between the god Krishna and the warrior Arjuna. This is one of the most popular and accessible of all Hindu scriptures, required reading for anyone interested in Hinduism. The Gita discusses selflessness, duty, devotion, and meditation, integrating many different threads of Hindu philosophy.